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주석[매튜 헨리] — 레위기 4장 · 속죄제 규례

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매튜 헨리 주석 · 섹션 5개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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Law of the Sin-Offering. . 1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: 3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD ; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD . 5 And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation: 6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD , before the vail of the sanctuary. 7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD , which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. 8 And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards, 9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, 10 As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. 11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 12 Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubim God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with ( Genesis 8:20 ; Exodus 20:24 ), and in them they had respect to sin, to make atonement for it, Job 1:5 . But the law being now added because of transgressions ( Galatians 3:19 ), and having entered, that eventually the offence might abound ( Romans 5:20 ), they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself by which he put away sin and perfected for ever those who are sanctified. I. The general case supposed we have, Leviticus 4:2 ; Leviticus 4:2 . Here observe, 1. Concerning sin in general, that it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their inventions or their injunctions, cannot make that to be sin which the law of God has not made to be so. It is said likewise, if a soul sin, for it is not sin if it be not some way or other the soul's act; hence it is called the sin of the soul ( Micah 6:7 ), and it is the soul that is injured by it, Proverbs 8:36 . 2. Concerning the sins for which those offerings were appointed. (1.) They are supposed to be overt acts; for, had they been required to bring a sacrifice for every sinful thought or word, the task had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments. (2.) They are supposed to be sins of commission, things which ought not to be done. Omissions are sins, and must come into judgment; but what had been omitted at one time might be done at another, and so to obey was better than sacrifice: but a commission was past recall. (3.) They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Law-maker, the offender was to be cut off, and there remained no sacrifice for the sin, Hebrews 10:26 ; Hebrews 10:27 ; Numbers 15:30 . But if the offender were either ignorant of the law, as in divers instances we may suppose many were (so numerous and various were the prohibitions), or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is ( Galatians 6:1 ), in this case relief was provided by the remedial law of the sin-offering. And the Jews say, "Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off if they had been committed presumptuously." II. The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests who had infirmity. Though his ignorance was of all others least excusable, yet he was allowed to bring his offering. His office did not so far excuse his offence as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it but that it should be forgiven him when he did bring his sacrifice. If he sin according to the sin of the people (so the case is put, Leviticus 4:3 ; Leviticus 4:3 ), which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is, 1. That he must bring a bullock without blemish for a sin-offering ( Leviticus 4:3 ; Leviticus 4:3 ), as valuable an offering as that for the whole congregation ( Leviticus 4:14 ; Leviticus 4:14 ); whereas for any other ruler, or a common person, a kid of the goats should serve, Leviticus 4:23 ; Leviticus 4:28 . This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Romans 2:21 . 2. The hand of the offerer must be laid upon the head of the offering ( Leviticus 4:4 ; Leviticus 4:4 ), with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, Leviticus 16:21 ; Leviticus 16:21 . No remission without confession, Psalms 32:5 ; Proverbs 28:13 . It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not stedfastly discern. He that laid his hand on the head of the beast thereby owned that he deserved to die himself, and that it was God's great mercy that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repented and believed in their atonement. 3. The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, Leviticus 4:5-7 ; Leviticus 4:5-7 . Some of the blood of the high-priest's sin-offering was to be sprinkled seven times before the veil, with an eye towards the mercy-seat, though it was veiled: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his intercession. The blood of his sacrifice is put upon the altar of his incense and sprinkled before the Lord. When this was done the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water. It likewise signified the pouring out of the soul before God in true repentance, and typified our Saviour's pouring out his soul unto death. 4. The fat of the inwards was to be burnt upon the altar of burnt-offering, Leviticus 4:8-10 ; Leviticus 4:8-10 . By this the intention of the offering and of the atonement made by it was directed to the glory of God, who, having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus, when he was made sin (that is, a sin-offering) for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us, in conformity to the death of Christ, to crucify the flesh. 5. The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burnt to ashes, Leviticus 4:11 ; Leviticus 4:12 . This was very significant, (1.) Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, "Get you hence; what have we to do any more with idols?" The sin-offering is called sin. What they did to that we must do to our sins; the body of sin must be destroyed, Romans 6:6 . (2.) Of the privilege of remission. When God pardons sin he quite abolishes it, casts it behind his back. The iniquity of Judah shall be sought for and not found. The apostle takes particular notice of this ceremony, and applies it to Christ ( Hebrews 13:11-13 ), who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out. return to ' Top of Page ' <a name="verses-13-21" class="com-number"

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bible-text/lev-4-1, bible-text/lev-4-2, bible-text/lev-4-3, bible-text/lev-4-4, bible-text/lev-4-5, bible-text/lev-4-6, bible-text/lev-4-7, bible-text/lev-4-8, bible-text/lev-4-9, bible-text/lev-4-10, bible-text/lev-4-11, bible-text/lev-4-12

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앞선 세 장에 담긴 율법들은 한 날에 모세에게 주어진 것으로 보인다. 여기서는 또 다른 날에 주어진 율법이 시작된다. 하나님께서는 그룹들 사이의 영광의 보좌에서 이 명령들을 내리셨다. 그리고 이제 앞의 내용보다 더 엄밀하게 새로운 주제를 다루기 시작하신다.

번제, 소제, 화목제는 시내 산에서 율법이 주어지기 이전에도 드려졌던 것 같다. 족장들도 이 제사들을 전혀 몰랐던 것이 아니다(창세기 8:20; 출애굽기 20:24). 그리고 그들은 이 제사들을 통해 죄를 속하려 하였다(욥기 1:5). 그러나 율법은 범법함으로 인해 추가된 것이며(갈라디아서 3:19), 결과적으로 범법함이 더욱 많아지게 하려는 목적도 있었다(로마서 5:20). 그리하여 백성은 죄를 보다 구체적으로 제사를 통해 속하는 방도를 갖게 되었다. 이 속죄 규정은 어떤 제사 의식보다도 더욱 분명하게 장차 올 좋은 것들의 그림자였다. 그 실체는 그리스도이시며, 그분이 단번에 자신을 드리신 그 제사로 죄를 없애시고, 거룩하게 되는 자들을 영원히 온전하게 하셨다.

I. 레위기 4:2에서 상정된 일반적 경우를 살펴보라.

1. 죄 일반에 관하여: 죄는 여호와의 계명 중 어느 하나를 거스르는 것으로 묘사된다. 죄는 율법, 곧 하나님의 율법을 어기는 것이다. 사람의 지혜나 의지, 그들의 고안이나 명령이 하나님의 율법이 죄로 규정하지 않은 것을 죄로 만들 수 없다. 또한 "만일 누가 죄를 범하면"이라고 기록되어 있는데, 어떤 방식으로든 영혼의 행위가 아니라면 죄가 아니기 때문이다. 그래서 이것은 "영혼의 죄"(미가 6:7)라고 불리며, 그 영혼이 그로 인해 상처를 입는다(잠언 8:36).

2. 속죄제가 정해진 죄들에 관하여: (1) 이 죄들은 명백한 행위라고 가정된다. 모든 죄악된 생각이나 말에 대해 제사를 가져와야 했다면, 그 짐은 끝이 없었을 것이다. 그러한 것들에 대한 속죄는 연 1회 속죄일에 포괄적으로 이루어졌다. 하지만 여기서 다루는 죄들은 계명을 거슬러 행한 것이라고 말한다. (2) 이 죄들은 범행, 곧 해서는 안 될 일을 한 것이라고 가정된다. 태만도 죄이며 심판을 받게 될 것이다. 그러나 한 때 태만한 일은 다른 때 행할 수 있으므로, 순종이 제사보다 나을 것이다. 하지만 범행은 되돌릴 수 없다. (3) 이 죄들은 무지 중에 범한 것이라고 가정된다. 만일 죄를 오만하게, 율법과 율법을 주신 분을 공공연히 경멸하며 범하였다면, 범죄자는 끊어져야 했고 그 죄를 위한 제사가 남지 않았다(히브리서 10:26-27; 민수기 15:30). 그러나 범죄자가 율법을 몰랐거나(매우 다양한 금지 규정들 중 여럿에서 그럴 수 있었다), 혹은 상황이 죄에 빠지게 하여 자기도 모르게 죄를 지었을 경우—그 상황이 죄를 고의로 범하지 않겠다는 그의 결심이 진실했음을 분명히 보여주면서도 그가 그 죄에 넘어갔음을("붙잡혔음을", 갈라디아서 6:1)—이 경우에 속죄제의 교정적 율법이 구제책을 마련하였다. 유대인들은 이렇게 말한다. "오직 고의로 범하면 끊어질 범죄들만이 무지 중에 범해졌을 때 제사로 속죄될 수 있었다."

II. 율법은 기름 부음 받은 제사장, 곧 대제사장이 무지 중에 죄를 지을 경우부터 시작한다. 율법은 연약함을 가진 사람들을 제사장으로 삼았기 때문이다. 그의 무지는 누구보다도 변명하기 어려웠지만, 그래도 그는 제물을 드리는 것이 허용되었다. 그의 직분이 그의 죄를 덮어 제사 없이 용서받을 수 있게 해 주지는 않았다. 하지만 그것이 그의 죄를 너무 가중시켜 제물을 드렸을 때도 용서받지 못하게 하지도 않았다. 만일 그가 백성의 죄와 같이 죄를 지으면(레위기 4:3에 이렇게 규정되어 있다), 이것은 이 문제에서 그가 다른 이스라엘 사람과 동등한 위치에 서고 성직자의 특권을 전혀 누리지 못함을 전제한다.

대제사장을 위한 속죄제에 관한 규정은 이러하다.

1. 그는 흠 없는 수송아지 한 마리를 속죄제물로 드려야 한다(레위기 4:3). 이것은 온 회중을 위한 제물(레위기 4:14)과 맞먹는 귀한 제물이다. 반면 다른 지도자나 평민은 염소 새끼 한 마리로 충분했다(레위기 4:23, 28). 이것은 대제사장의 죄에 따른 죄책의 무거움을 암시한다. 그의 높은 지위와 하나님 및 백성 양쪽과의 관계가 그의 죄를 크게 가중시켰기 때문이다(로마서 2:21 참조).

2. 예물을 드리는 자의 손을 제물의 머리 위에 얹어야 한다(레위기 4:4). 이것은 그가 범한 죄를 진지하게 회개하며 고백하고, 그 죄를 속죄제물의 머리 위에 얹는 것이다(레위기 16:21). 고백 없이는 사함이 없다(시편 32:5; 잠언 28:13). 또한 이것은 아직 분명히 바라볼 수 없었던 더 나은 것의 예표로서 마련된 이 속죄 방식에 대한 신뢰를 상징하기도 했다. 짐승의 머리에 손을 얹은 자는 그로써 자신이 죽어 마땅하다는 것을 인정하고, 하나님께서 이 짐승을 자기 대신 죽을 제물로 받으시는 것이 크신 자비임을 인정한 것이다. 유대인 저술가들 자신도 이렇게 말한다. "속죄제나 속건제는 회개하고 그 속죄를 믿은 자들만을 위해 속죄한다."

3. 수송아지를 죽이고 피를 처리하는 데 큰 엄숙함이 있어야 한다. 피가 속죄를 이루기 때문이며, 피 흘림 없이는 사함이 없기 때문이다(레위기 4:5-7). 대제사장 속죄제의 피 일부는 휘장 앞에 일곱 번 뿌려야 했는데, 이는 가리어진 시은좌를 향한 것이었다. 피 일부는 금 제단의 뿔에 발라야 했는데, 그 제단에서 제사장 자신이 섬겼기 때문이다. 이렇게 함으로써 그의 죄에서 비롯한 오염이 그의 봉사로부터 제거됨이 상징되었다. 또한 이것은 그리스도의 속죄가 그의 중보의 효력에 미치는 영향을 잘 드러낸다. 그분의 제사의 피가 그분의 향 제단 위에 놓이고 여호와 앞에 뿌려지는 것이다. 이 일이 끝난 후 나머지 피는 번제단 밑에 쏟아 부었다. 이 예식으로써 죄인은 자신의 피가 이처럼 물처럼 쏟아져야 마땅하다는 것을 인정하였다. 또한 이것은 참된 회개로 하나님 앞에 영혼을 쏟는 것을 상징하며, 우리 구주께서 자기 영혼을 죽음에 쏟으신 것을 예표하였다.

4. 내장의 기름은 번제단 위에서 태워야 한다(레위기 4:8-10). 이로써 제사의 의도와 그 속죄의 목적이 하나님의 영광을 위한 것으로 향해졌다. 하나님께서는 죄로 인해 불명예를 당하셨고, 제사를 통해 영광을 받으시는 것이다. 이것은 주 예수님께서 우리를 위해 죄(곧 속죄제물)가 되셨을 때의 극심한 고난을, 특히 그분의 영혼의 슬픔과 내적 고통을 상징하였다. 또한 이것은 우리에게 그리스도의 죽음을 본받아 육신을 십자가에 못 박을 것을 가르친다.

5. 짐승의 머리와 몸, 가죽과 함께 모든 것을 진 밖으로 가져가, 그 목적으로 정해진 특정 장소에서 재가 될 때까지 태워야 한다(레위기 4:11-12). 이것은 매우 뜻깊다.

(1) 회개의 의무를 상징한다. 회개란 죄를 영혼이 미워하는 가증한 것으로 내버리는 것이다. 참된 회개자들은 자신의 우상들에게 이렇게 말한다. "물러가라. 우리가 더 이상 우상과 무슨 관계가 있겠느냐?" 속죄제물은 '죄'라고 불린다. 그들이 그 제물에게 한 것을 우리는 우리의 죄에 대해 해야 한다. 죄의 몸이 멸해져야 하는 것이다(로마서 6:6).

(2) 사죄의 특권을 상징한다. 하나님께서 죄를 용서하실 때 그것을 완전히 없애시고, 등 뒤로 던져 버리신다. 유다의 죄악을 찾아도 찾지 못할 것이다. 사도는 이 예식에 특별히 주목하여 그것을 그리스도께 적용한다(히브리서 13:11-13). 그리스도께서는 성문 밖에서, 제단의 재와 같이 죽은 자들의 재가 쏟아지던 해골의 장소에서 고난을 받으셨다.

원주석

1~35절 카드 ↗

L E V I T C U S CHAP. IV. This chapter is concerning the sin-offering, which was properly intended to make atonement for a sin committed through ignorance, I. By the priest himself, Leviticus 4:1-12 . Or, II. By the whole congregation, Leviticus 4:13-21 . Or, III. By a ruler, Leviticus 4:22-26 . Or, IV. By a private person, Leviticus 4:27-35 , &c. return to ' Top of Page ' <a name="verses-1-12" class="com-number"

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레위기 4장은 속죄제에 관한 규정이다. 속죄제는 무지 중에 지은 죄를 위해 속죄하는 제사다. 그 대상은 다음과 같이 구분된다. I. 제사장 자신이 죄를 지었을 경우(레위기 4:1-12). II. 온 회중이 죄를 지었을 경우(레위기 4:13-21). III. 지도자가 죄를 지었을 경우(레위기 4:22-26). IV. 평민 한 사람이 죄를 지었을 경우(레위기 4:27-35).

원주석

13~21절 카드 ↗

13 And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty; 14 When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 15 And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD : and the bullock shall be killed before the LORD . 16 And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation: 17 And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD , even before the vail. 18 And he shall put some of the blood upon the horns of the altar which is before the LORD , that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. 19 And he shall take all his fat from him, and burn it upon the altar. 20 And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. 21 And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. This is the law for expiating the guilt of a national sin, by a sin offering. If the leaders of the people, through mistake concerning the law, caused them to err, when the mistake was discovered an offering must be brought, that wrath might not come upon the whole congregation. Observe, 1. It is possible that the church may err, and that her guides may mislead her. It is here supposed that the whole congregation may sin, and sin through ignorance. God will always have a church on earth; but he never said it should be infallible, or perfectly pure from corruption on this side heaven. 2. When a sacrifice was to be offered for the whole congregation, the elders were to lay their hands upon the head of it (three of them at least), as representatives of the people and agents for them. The sin we suppose to have been some common custom, taken up and used by the generality of the people, upon presumption of its being lawful, which afterwards, upon search, appeared to be otherwise. In this case the commonness of the usage received perhaps by tradition from their fathers, and the vulgar opinion of its being lawful, would not so far excuse them from sin but that they must bring a sacrifice to make atonement for it. There are many bad customs and forms of speech which are thought to have no harm in them, and yet may bring guilt and wrath upon a land, which therefore it concerns the elders both to reform and to intercede with God for the pardon of, Joel 2:16 . 3. The blood of this sin-offering, as of the former, was to be sprinkled seven times before the Lord, Leviticus 4:17 ; Leviticus 4:17 . It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was then and still is sufficiently signified and represented by sprinkling, Isaiah 52:15 . It was to be sprinkled seven times. Seven is a number of perfection, because when God had made the world in six days he rested the seventh; so this signified the perfect satisfaction Christ made, and the complete cleansing of the souls of the faithful by it; see Hebrews 10:14 . The blood was likewise to be put upon the horns of the incense-altar, to which there seems to be an allusion in Jeremiah 17:1 , where the sin of Judah is said to be graven upon the horns of their altars. If they did not forsake their sins, the putting of the blood of their sin-offerings upon the horns of their altars, instead of taking away their guilt, did but bind it on the faster, perpetuated the remembrance of it, and remained a witness against them. It is likewise alluded to in Revelation 9:13 , where a voice is heard from the four horns of the golden altar; that is, an answer of peace is given to the prayers of the saints, which are acceptable and prevalent only by virtue of the blood of the sin-offering put upon the horns of that altar; compare Revelation 8:3 . 4. When the offering is completed, it is said, atonement is made, and the sin shall be forgiven, Leviticus 4:20 ; Leviticus 4:20 . The promise of remission is founded upon the atonement. It is spoken here of the forgiveness of the sin of the whole congregation, that is, the turning away of those national judgments which the sin deserved. Note, The saving of churches and kingdoms from ruin is owing to the satisfaction and mediation of Christ. return to ' Top of Page ' <a name="verses-22-26" class="com-number"

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bible-text/lev-4-13, bible-text/lev-4-14, bible-text/lev-4-15, bible-text/lev-4-16, bible-text/lev-4-17, bible-text/lev-4-18, bible-text/lev-4-19, bible-text/lev-4-20, bible-text/lev-4-21

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이것은 속죄제를 통해 민족적 죄책을 속하는 규정이다. 지도자들이 율법에 대한 잘못된 이해로 백성을 잘못 이끌었을 경우, 그 잘못이 발견되면 제물을 드려야 했다. 그래야 온 회중에게 진노가 임하지 않을 것이었다.

1. 교회도 잘못을 범할 수 있고, 지도자들이 교회를 잘못 이끌 수 있다. 여기서는 온 회중이 죄를 지을 수 있고, 무지 중에 죄를 지을 수 있다고 가정한다. 하나님께서는 항상 이 땅에 교회를 두실 것이다. 그러나 그분은 교회가 이 세상에서 무오하거나 부패에서 완전히 자유로울 것이라고 말씀하시지 않았다.

2. 온 회중을 위해 제물을 드릴 때에는 장로들이 그 머리에 손을 얹어야 했다(최소 세 명). 그들은 백성의 대표자요 대리인으로서 그리하였다. 그 죄는 사람들 다수가 행하던 어떤 관습, 즉 아버지들로부터 전통으로 내려온 관행이나 그것의 합법성에 대한 일반적 견해로 인해 합법적이라 믿고 행하다가, 나중에 검토해 보니 그렇지 않음이 드러난 경우라고 할 수 있다. 이 경우 그 관습이 일반화되어 있었다는 사실이 그것의 죄됨을 전혀 없애 주지 않았고, 그들은 속죄하기 위해 제물을 드려야 했다. 해롭지 않다고 여겨지는 나쁜 관습과 말투가 많이 있지만, 그것이 한 나라에 죄책과 진노를 가져올 수 있다. 그러므로 장로들은 그것을 개혁하고 용서를 위해 하나님께 간구해야 한다(요엘 2:16).

3. 이 속죄제의 피도 앞에서처럼 여호와 앞에 일곱 번 뿌려야 했다(레위기 4:17). 그것을 거기에 다 쏟는 것이 아니라 뿌리기만 했는데, 이것은 그리스도 피의 정결케 하는 효력이 뿌림으로써 충분히 상징되고 나타났기 때문이다(이사야 52:15). 일곱 번 뿌렸는데, 일곱은 완전함의 수다. 하나님께서 세상을 엿새 동안 창조하신 후 일곱째 날에 쉬셨기 때문이다. 이렇게 이것은 그리스도께서 이루신 완전한 속죄와, 그로 말미암아 신자들의 영혼이 온전히 정결해짐을 상징하였다(히브리서 10:14 참조). 또한 피는 향 제단의 뿔에도 발라야 했다. 예레미야 17:1에서 유다의 죄가 그들의 제단 뿔에 새겨진다고 한 것은 이것을 암시하는 것 같다. 만일 그들이 죄를 버리지 않았다면, 제단 뿔에 속죄제 피를 바르는 것이 죄책을 없애 주기는커녕 오히려 더욱 굳게 묶어 두어, 그 기억을 영속시키고 그들을 거스르는 증인으로 남았을 것이다. 이것은 또한 요한계시록 9:13에도 암시된다. 거기서 금 제단의 네 뿔에서 소리가 들리는데, 이는 성도들의 기도에 평화의 응답이 주어지는 것이다. 그 기도는 오직 그 제단 뿔에 바른 속죄제 피의 공로로 인해 받으심을 받고 효력이 있다(요한계시록 8:3 비교).

4. 제사가 완료되면 속죄가 이루어지고 죄는 용서받는다고 한다(레위기 4:20). 사죄의 약속은 속죄에 근거한다. 여기서는 온 회중의 죄가 용서받는다고 말한다. 즉, 그 죄가 마땅히 받을 민족적 심판이 돌이켜진다는 것이다. 교회들과 나라들이 멸망으로부터 구원받는 것은 그리스도의 속죄와 중보 덕분이다.

원주석

22~26절 카드 ↗

22 When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty; 23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: 24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD : it is a sin offering. 25 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering. 26 And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. Observe here, 1. That God takes notice of and is displeased with the sins of rulers. Those who have power to call others to account are themselves accountable to the ruler of rulers; for, as high as they are, there is a higher than they. This is intimated in that the commandment transgressed is here said to be the commandment of the Lord his God, Leviticus 4:22 ; Leviticus 4:22 . He is a prince to others, but let him know the Lord is a God to him. 2. The sin of the ruler which he committed through ignorance is supposed afterwards to come to his knowledge ( Leviticus 4:23 ; Leviticus 4:23 ), which must be either by the check of his own conscience or by the reproof of his friends, both which we should all, even the best and greatest, not only submit to, but be thankful for. What we have done amiss we should be very desirous to come to the knowledge of. That which I see not, teach thou me, and show me wherein I have erred, are prayers we should put up to God every day, that though through ignorance we fall into sin we may not through ignorance lie still in it. 3. The sin-offering for a ruler was to be a kid of the goats, not a bullock, as for the priest and the whole congregation; nor was the blood of his sin-offering to be brought into the tabernacle, as of the other two, but it was all bestowed upon the brazen altar ( Leviticus 4:25 ; Leviticus 4:25 ); nor was the flesh of it to be burnt, as that of the other two, without the camp, which intimated that the sin of a ruler, though worse than that of a common person, yet was not so heinous, nor of such pernicious consequence, as the sin of the high priest, or of the whole congregation. A kid of the goats was sufficient to be offered for a ruler, but a bullock for a tribe, to intimate that the ruler, though major singulis--greater than each, was minor universis--less than the whole. It is bad when great men give bad examples, but worse when all men follow them. 4. It is promised that the atonement shall be accepted and the sin forgiven ( Leviticus 4:26 ; Leviticus 4:26 ), that is, if he repent and reform; for otherwise God swore concerning Eli, a judge in Israel, that the iniquity of his house should not be purged with sacrifice nor offering for ever, 1 Samuel 3:14 . return to ' Top of Page ' <a name="verses-27-35" class="com-number"

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bible-text/lev-4-22, bible-text/lev-4-23, bible-text/lev-4-24, bible-text/lev-4-25, bible-text/lev-4-26

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여기서 살펴볼 것들이 있다.

1. 하나님께서는 지도자들의 죄를 주목하시고 그것을 기뻐하지 않으신다. 다른 사람들에게 책임을 물을 수 있는 권한을 가진 자들도 지도자들의 지도자이신 분께 책임을 진다. 왜냐하면 그들이 아무리 높아도 그들보다 높은 분이 계시기 때문이다. 이것은 범한 계명이 "그의 하나님 여호와의 계명"이라고 일컬어진다는 것에서 암시된다(레위기 4:22). 그는 다른 이들에게는 지도자지만, 여호와께서 그에게는 하나님이심을 알아야 한다.

2. 지도자가 무지 중에 범한 죄는 나중에 그에게 알려진다고 가정된다(레위기 4:23). 이것은 자신의 양심의 가책을 통해서이든, 친구들의 책망을 통해서이든 이루어진다. 우리 모두, 심지어 가장 훌륭하고 위대한 자도 이것에 복종해야 할 뿐만 아니라 감사해야 한다. 우리가 잘못 행한 것을 우리는 간절히 알고자 해야 한다. "내가 깨닫지 못하는 것을 가르쳐 주소서, 내가 어디서 잘못했는지 보여 주소서"는 우리가 매일 하나님께 드려야 할 기도다. 무지 중에 죄에 빠질지라도 무지 중에 그 안에 계속 머물지 않기 위해서이다.

3. 지도자를 위한 속죄제는 염소 새끼 한 마리여야 했다. 제사장과 온 회중을 위한 제물처럼 수송아지가 아니었다. 또한 그의 속죄제 피는 다른 두 경우처럼 성막 안으로 들어가지 않았고, 전부 번제단에 사용되었다(레위기 4:25). 그의 제물의 고기도 다른 두 경우처럼 진 밖에서 태워지지 않았다. 이것은 지도자의 죄가 평민의 죄보다는 나쁘지만, 대제사장의 죄나 온 회중의 죄만큼 중하지는 않고 그만큼 해로운 결과를 낳지도 않음을 암시했다. 지도자를 위해서는 염소 새끼 한 마리면 충분했지만 한 지파를 위해서는 수송아지가 필요했다. 이것은 지도자가 각각의 개인보다는 위대하지만 전체보다는 못하다는 것을 암시한다. 위대한 자들이 나쁜 본을 보이는 것도 나쁘지만, 모든 사람이 그것을 따르는 것은 더욱 나쁘다.

4. 속죄가 받아들여지고 죄가 용서받을 것이 약속된다(레위기 4:26). 단, 그가 회개하고 개혁한다면 그렇다. 그렇지 않으면 하나님께서 이스라엘의 사사 엘리에 대해 맹세하신 것처럼, 그의 집의 죄악이 제사나 예물로 영원히 속해지지 않을 것이다(사무엘상 3:14).

원주석

27~35절 카드 ↗

27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty; 28 Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. 29 And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering. 30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. 31 And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD ; and the priest shall make an atonement for him, and it shall be forgiven him. 32 And if he bring a lamb for a sin offering, he shall bring it a female without blemish. 33 And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering. 34 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar: 35 And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD : and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. I. Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a private person might bring either a kid or a lamb, a ruler only a kid; and that for a ruler must be a male, for the other a female: in all the circumstances of the management of the offering they agreed. Observe, 1. The case supposed: If any one of the common people sin through ignorance, Leviticus 4:27 ; Leviticus 4:27 . The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God ( Jeremiah 5:4 ), and yet, if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off if we be not interested in that great plea, Christ hath died, and entitled to the benefit of that. We have all need to pray with David (and he was a ruler) to be cleansed from secret faults, the errors which we ourselves do not understand or are not aware of, Psalms 19:12 . 2. That the sins of ignorance committed by a single person, a common obscure person, did require a sacrifice; for, as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd. 3. That a sin-offering was not only admitted, but accepted, even from one of the common people, and an atonement made by it, Leviticus 4:31 ; Leviticus 4:35 . Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34:19 . II. From all these laws concerning the sin-offerings we may learn, 1. To hate sin, and to watch against it. That is certainly a very bad thing to make atonement for which so many innocent and useful creatures must be slain and mangled thus. 2. To value Christ, the great and true sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. Now, if any man sin, Christ is the propitiation ( 1 John 2:1 ; 1 John 2:2 ), not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance in that prayer of Christ's, just when he was offering up himself a sacrifice, Father, forgive them, for they know not what they do. return to ' Top of Page ' Leviticus Lev 3 Leviticus Lev Leviticus Lev 5 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Leviticus 4". 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curWidth,curHeight,curTop,curLeft,masWidth,masHeight,sliderHeight=window.innerHeight-300,sliderTop=(window.innerHeight-sliderHeight)/2,popTop,popLeft,popWidth,popHeight,verse_selected,comsec,comlang,comabbr,translang,transabbr,translation_scope,sections=[],commentaries=[],languages=[],bibles=[],langtrans=default_langtrans.split('_'),language=langtrans[0],translation=langtrans[1];book=cur_com_bn,chapter=cur_com_cn,verse=cur_com_vs; function _ts_el(tag,opts){var el=document.createElement(tag);opts=opts||{};if(opts.cls){el.className=opts.cls;}if(opts.html!=null){el.innerHTML=opts.html;}if(opts.text!=null){el.textContent=opts.text;}if(opts.data){for(var k in opts.data){if(opts.data.hasOwnProperty(k)){el.setAttribute('data-'+k,opts.data[k]);}}}if(opts.style){for(var s in opts.style){if(opts.style.hasOwnProperty(s)){el.style[s]=opts.style[s];}}}if(opts.click){el.addEventListener('click',opts.click);}return el;} function getBible_data(t){var keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev clickable',html:'❮',click:function(){if(parent){translationSelector_menu(parent);}}});titleBar.appendChild(prevBtn);if(!parent){prevBtn.style.visibility='hidden';}titleBar.appendChild(_ts_el('span',{html:mode.charAt(0).toUpperCase()+mode.slice(1)+' Selector'}));titleBar.appendChild(_ts_el('span',{cls:'popupDiv-title-closer clickable',html:'✖',click:function(){_ts_removeOverlay();translationSelector_menu('close');}}));} function _ts_removeOverlay(){var ov=document.querySelector('.overlayMaster');if(ov&&ov.parentNode){ov.parentNode.removeChild(ov);}} function _ts_buildChoices(mode){var items,count,start=0;if(mode==='section'){items=sections;count=items.length;}else if(mode==='commentary'){items=sortByColumn(commentaries.filter(function(c){return c.sec===comsec;}),['pop'],['ASC']);count=items.length;}else if(mode==='language'){items=languages;count=items.length;}else if(mode==='book'||mode==='chapter'){items=book_data.filter(function(b){return translation_scope==='1'?b.num 38:b.num 0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-12","Verses 13-21","Verses 22-26","Verses 27-35"]; function

Pericope (part_of)

절 (explains)

bible-text/lev-4-27, bible-text/lev-4-28, bible-text/lev-4-29, bible-text/lev-4-30, bible-text/lev-4-31, bible-text/lev-4-32, bible-text/lev-4-33, bible-text/lev-4-34, bible-text/lev-4-35

Source

I. 여기에 평민을 위한 속죄제 규정이 있는데, 이것은 지도자를 위한 것과 한 가지 점에서만 다르다. 평민은 염소 새끼나 어린양을 드릴 수 있었지만, 지도자는 염소 새끼만 드릴 수 있었다. 지도자는 수컷을 드려야 했지만, 평민의 것은 암컷이어야 했다. 제물 관리의 모든 세부 사항에서는 동일하였다.

1. 상정된 경우: 만일 평민 중 누구라도 무지 중에 죄를 지으면(레위기 4:27). 선지자는 그들이 위대한 자들처럼 여호와의 길과 그들의 하나님의 법도를 잘 알지 못할 것이라고 가정한다(예레미야 5:4). 그렇더라도 무지 중에 죄를 지으면 속죄제를 드려야 했다. 무지 중에 지은 죄도 제사로 속해야 한다. 우리가 죄를 범했을 때 "그것을 무지 중에 행했고, 유혹에 갑자기 빠진 것이다"라고 변명할 수 있는 것으로는, "그리스도께서 죽으셨다"는 위대한 변론에 우리가 참여하고 그 유익을 누리지 않는 한, 면죄되지 않는다. 우리 모두는 다윗과 같이(그도 지도자였다) 은밀한 허물, 즉 우리 자신도 이해하지 못하거나 알아차리지 못하는 잘못으로부터 정결하게 해 달라고 기도해야 한다(시편 19:12).

2. 평범하고 이름 없는 한 사람이 무지 중에 범한 죄도 제사를 요구한다. 가장 위대한 자도 심판을 면할 수 없고, 가장 미천한 자도 하나님의 공의의 인식 아래서 간과되지 않는다. 평민 중 누구도 군중 속에 파묻혀 눈에 띄지 않을 수 없었다.

3. 속죄제는 평민 한 사람에게서도 받아들여지고 그것으로 속죄가 이루어진다(레위기 4:31, 35). 여기서 부자와 가난한 자, 지도자와 평민이 함께 만난다. 그들은 모두 그리스도와, 동일한 조건으로 그분의 제사의 유익에 동등하게 참여할 수 있다(욥기 34:19 참조).

II. 속죄제에 관한 이 모든 규정에서 우리는 다음을 배울 수 있다.

1. 죄를 미워하고 그것을 경계하라. 속죄를 위해 그토록 많은 무고하고 유익한 동물들이 이처럼 죽임을 당하고 훼손되어야 한다면, 그것은 분명 매우 나쁜 것이다.

2. 그리스도를 귀히 여기라. 그분은 위대하고 참된 속죄제물이시며, 그분의 피는 모든 죄를 깨끗하게 한다. 황소와 염소의 피로는 죄를 없애는 것이 불가능하였다. 이제 누가 죄를 지으면 그리스도께서 화목 제물이 되신다(요한일서 2:1-2). 유대 사람뿐 아니라 이방 사람을 위해서도 그러하다. 그리고 아마도 무지 중에 범한 죄를 위한 이 제사 규정이, 자신을 제물로 드리실 때 그리스도께서 드리신 "아버지여, 저들을 용서하소서. 저들은 자기들이 하는 것을 알지 못합니다"라는 기도에 어느 정도 암시되어 있을 것이다.

원주석

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